The Pashupata Yoga (III)

Verse 1 (skanda.8.176.1)

सनत्कुमार उवाच । उत्पद्यते यथा जन्तुर्वैराग्यं व्रजते यथा । यथा प्रबुध्यते चैव तत्ते व्यास वदाम्यहम्

sanatkumāra uvāca | utpadyate yathā janturvairāgyaṁ vrajate yathā | yathā prabudhyate caiva tatte vyāsa vadāmyaham

Sanatkumara said: How a creature comes into being, how dispassion arises, and how he awakens - this, O Vyasa, I shall tell you.

Verse 2 (skanda.8.176.2)

आकाशः पवनस्तेजो भूमिरापस्तथैव च । एषामेकत्र संघाताच्छरीरं नाम जायते

ākāśaḥ pavanastejo bhūmirāpastathaiva ca | eṣāmekatra saṁghātāccharīraṁ nāma jāyate

Space, wind, fire, earth, and water as well - from the union of all these in one place, the body, as it is called, is born.

Verse 3 (skanda.8.176.3)

रसाः सोमात्मकाः सर्वे तथाहारश्चतुर्विधः । देहिनान्तु रसोत्पत्तिराहारस्य निषेवणात्

rasāḥ somātmakāḥ sarve tathāhāraścaturvidhaḥ | dehināntu rasotpattirāhārasya niṣevaṇāt

All the bodily fluids are of the essence of Soma, and likewise food is of four kinds; the arising of that fluid in embodied beings comes from the partaking of food.

Verse 4 (skanda.8.176.4)

रसाद्रक्तसमुत्पत्तिः शोणितात् पिशितं स्मृतम् । मेद उत्पद्यते मांसात्तस्मादस्थीनि चाभवन्

rasādraktasamutpattiḥ śoṇitāt piśitaṁ smṛtam | meda utpadyate māṁsāttasmādasthīni cābhavan

From the fluid arises blood; from blood, flesh is remembered to arise; from flesh, fat is produced; from that, the bones came into being.

Verse 5 (skanda.8.176.5)

मज्जा चास्थिभवा ज्ञेया ततः शुक्रसमुद्भवः । रक्तशुक्रसमायोगाद् गर्भः संभवति स्त्रियाः

majjā cāsthibhavā jñeyā tataḥ śukrasamudbhavaḥ | raktaśukrasamāyogād garbhaḥ saṁbhavati striyāḥ

Marrow should be known to arise from bone; from that, the arising of semen; from the union of blood and semen, conception occurs in a woman.

Verse 6 (skanda.8.176.6)

ऋतुयोगसमाधानाद् दैवकर्मवशादपि । स्त्रियाः पुंसश्च रत्यन्ते द्वावप्येकत्वमागतौ

ṛtuyogasamādhānād daivakarmavaśādapi | striyāḥ puṁsaśca ratyante dvāvapyekatvamāgatau

Through the conjunction of the fertile season, and also by the force of divine action, man and woman unite in intercourse, and both come to a single state.

Verse 7 (skanda.8.176.7)

तावेकत्वमथापन्नौ प्रेरितौ पवनेन च । कललं त्वेकरात्रेण पञ्चरात्रेण चार्बुदम्

tāvekatvamathāpannau preritau pavanena ca | kalalaṁ tvekarātreṇa pañcarātreṇa cārbudam

Those two, having attained oneness, driven onward too by the vital wind - within one night, it becomes a kalala, a jelly-like mass; within five nights, an arbuda, a bubble-like swelling;

Verse 8 (skanda.8.176.8)

पिशितं सप्तरात्रेण मासाच्चाङ्कुरसंभवः । ततःप्रभृति गर्भस्य विभागो भवति द्विज

piśitaṁ saptarātreṇa māsāccāṅkurasaṁbhavaḥ | tataḥprabhṛti garbhasya vibhāgo bhavati dvija

flesh within seven nights; and within a month, the sprouting of buds; from that point on, the division of the embryo occurs, O twice-born.

Verse 9 (skanda.8.176.9)

शिरः पाणिमुखस्कन्धग्रीवापृष्ठादिसंयुतः । पञ्चानामथ मासानामक्षिकर्णादिसम्भवः

śiraḥ pāṇimukhaskandhagrīvāpṛṣṭhādisaṁyutaḥ | pañcānāmatha māsānāmakṣikarṇādisambhavaḥ

Head, hands, mouth, shoulders, neck, back, and the rest come into being; then, in the fifth month, the eyes, ears, and so forth arise.

Verse 10 (skanda.8.176.10)

सर्वसंपूर्णगात्रस्तु स्रोतोभिर्नवभिर्युतः । व्यक्तीभवति तद्गर्भो मासैरष्टभिरेव तु

sarvasaṁpūrṇagātrastu srotobhirnavabhiryutaḥ | vyaktībhavati tadgarbho māsairaṣṭabhireva tu

With all its limbs complete, endowed with nine channels, that embryo becomes manifest by the eighth month.

Verse 11 (skanda.8.176.11)

संप्राप्ते नवमे मासि सर्वद्रव्यसमन्वितः । पञ्चभूतात्मकं तत्तु चेतोवदवतिष्ठति

saṁprāpte navame māsi sarvadravyasamanvitaḥ | pañcabhūtātmakaṁ tattu cetovadavatiṣṭhati

When the ninth month is reached, endowed with all its substances, that being, of the nature of the five elements, abides as if possessing consciousness.

Verse 12 (skanda.8.176.12)

गर्भक्लेदेन सिक्ताङ्गः सर्वदुःखसमन्वितः । जातिं स्मरेद्वसँस्तत्र जन्तुः सर्वसमुद्भवाम्

garbhakledena siktāṅgaḥ sarvaduḥkhasamanvitaḥ | jātiṁ smaredvasa~statra jantuḥ sarvasamudbhavām

Its body drenched with the fluid of the womb, beset with every suffering, the creature, dwelling there, may recall its births, arising from every source:

Verse 13 (skanda.8.176.13)

मृतः पुनरहं जातो जातश्चैव पुनर्मृतः । इदानीं जातमात्रस्तु योगमेवाभ्यसाम्यहम्

mṛtaḥ punarahaṁ jāto jātaścaiva punarmṛtaḥ | idānīṁ jātamātrastu yogamevābhyasāmyaham

"Dead, I was born again; and having been born, I died again. Now, having just been born, I shall practice yoga alone,

Verse 14 (skanda.8.176.14)

न पुनर्येन संसारं प्रवेक्ष्याम्यशुभोदयम् । एवं चिन्तयतस्तस्य नवमे मासि संगते

na punaryena saṁsāraṁ pravekṣyāmyaśubhodayam | evaṁ cintayatastasya navame māsi saṁgate

so that I may never again enter into worldly existence, whose arising is inauspicious." As he ponders thus, when the ninth month has been reached,

Verse 15 (skanda.8.176.15)

स्वकर्मविनिबद्धस्य जातमात्रस्य देहिनः । दहेमाविशते वायुः स्मृतिमाक्षिप्य तामसः

svakarmavinibaddhasya jātamātrasya dehinaḥ | dahemāviśate vāyuḥ smṛtimākṣipya tāmasaḥ

for that embodied being, newly born, bound by his own past deeds, a dark, deluding wind enters, seizing away his memory,

Verse 16 (skanda.8.176.16)

येन मूढो निरानन्दो नैवाध्यात्मरतिर्भवेत् । अग्नीषोमात्मकं सर्वं भूतग्रामं चतुर्विधम्

yena mūḍho nirānando naivādhyātmaratirbhavet | agnīṣomātmakaṁ sarvaṁ bhūtagrāmaṁ caturvidham

by which, deluded, joyless, he no longer takes delight in the things of the spirit. All this multitude of beings, fourfold, of the nature of fire and Soma,

Verse 17 (skanda.8.176.17)

संयोगादेवमुत्पन्नमुत्पत्स्यति च सुव्रत । तत्र ये साधुसंपर्काच्छुभकर्मोदयादपि

saṁyogādevamutpannamutpatsyati ca suvrata | tatra ye sādhusaṁparkācchubhakarmodayādapi

having thus arisen from union, will continue to arise again, O virtuous one. Among them, those who, through contact with the good, and through the arising of meritorious deeds,

Verse 18 (skanda.8.176.18)

आगमान्वेषणे सक्ताः पापानुष्ठानवर्जिताः । मत्वा संसारजं क्लेशं जन्ममृत्युभयार्दितम्

āgamānveṣaṇe saktāḥ pāpānuṣṭhānavarjitāḥ | matvā saṁsārajaṁ kleśaṁ janmamṛtyubhayārditam

devoted to the pursuit of the scriptures, free from the commission of sin, having understood the affliction born of worldly existence, tormented by the fear of birth and death,

Verse 19 (skanda.8.176.19)

कामक्रोधरतिद्रोहलोभमोहसमावृतम् । वैराग्यं जन्मतः कृत्वा सर्वारम्भपरिक्षयात्

kāmakrodharatidrohalobhamohasamāvṛtam | vairāgyaṁ janmataḥ kṛtvā sarvārambhaparikṣayāt

surrounded by desire, anger, attachment, hostility, greed, and delusion - having cultivated dispassion from birth, through the utter exhaustion of every undertaking,

Verse 20 (skanda.8.176.20)

अन्विषन्ति शुभार्थं हि गुह्यमध्यात्मदर्शनम् । ते योगं परमं प्राप्य ब्रह्म विन्दन्ति तत् परम्

anviṣanti śubhārthaṁ hi guhyamadhyātmadarśanam | te yogaṁ paramaṁ prāpya brahma vindanti tat param

seek, for their true welfare, the secret vision of the Self; they, attaining the supreme yoga, come to know that supreme Brahman.

Verse 21 (skanda.8.176.21)

तस्य ते संप्रवक्ष्यामि ब्रह्मसंबोधकारणम् । सर्वेषां योगिनां गुह्यं सर्वयोगनिदर्शनम्

tasya te saṁpravakṣyāmi brahmasaṁbodhakāraṇam | sarveṣāṁ yogināṁ guhyaṁ sarvayoganidarśanam

Of that, I shall now declare to you the cause of the awakening to Brahman - the secret of all yogins, the demonstration of all yoga.

Verse 22 (skanda.8.176.22)

ततो माहेश्वरं योगमाख्यास्ये तत्परन्तव । तेजोग्निः कामजो वह्निः क्रोधाग्निर्वीक्षणानलः

tato māheśvaraṁ yogamākhyāsye tatparantava | tejogniḥ kāmajo vahniḥ krodhāgnirvīkṣaṇānalaḥ

Then I shall relate to you the supreme Maheshvara-yoga: the fire of splendor, the fire born of desire, the fire of anger, the fire of the wrathful glance,

Verse 23 (skanda.8.176.23)

जठराग्निश्च भूतात्मा पञ्चैते देहवह्नयः । प्राणापानः समानश्च उदानो व्यान एव च

jaṭharāgniśca bhūtātmā pañcaite dehavahnayaḥ | prāṇāpānaḥ samānaśca udāno vyāna eva ca

and the fire of digestion, of the nature of the elements - these five are the fires of the body. Prana, Apana, Samana,

Verse 24 (skanda.8.176.24)

पञ्चैते वायवो नित्या देहिनो देहसंभवाः । आकाशप्रभवा ह्येते शरीरं चैषु तिष्ठति

pañcaite vāyavo nityā dehino dehasaṁbhavāḥ | ākāśaprabhavā hyete śarīraṁ caiṣu tiṣṭhati

Udana, and Vyana as well - these five are the eternal vital airs, arising in the embodied being's body; these arise from space, and the body abides within them.

Verse 25 (skanda.8.176.25)

मांसरक्तसमाकीर्णं स्नायुमेदोस्थिसंचयम् । त्वचावनद्धं दुर्गन्धं शकृन्मूत्रसमावृतम्

māṁsaraktasamākīrṇaṁ snāyumedosthisaṁcayam | tvacāvanaddhaṁ durgandhaṁ śakṛnmūtrasamāvṛtam

Filled with flesh and blood, an accumulation of sinews, fat, and bone, bound about with skin, foul-smelling, surrounded by excrement and urine,

Verse 26 (skanda.8.176.26)

तडिदभ्रागमानित्यं मृत्पात्रापातसन्निभम् । सर्वानर्थसमायुक्तं नचिरान्नाशगामि च

taḍidabhrāgamānityaṁ mṛtpātrāpātasannibham | sarvānarthasamāyuktaṁ nacirānnāśagāmi ca

impermanent as the flash of lightning or a cloud, resembling the fall of an unbaked clay pot, joined with every calamity, and destined to perish before long,

Verse 27 (skanda.8.176.27)

एकरूपं नवद्वारं त्रिस्थूणं पञ्चदेवतम् । विषयेन्द्रियसंकीर्णं नैकव्याधिसमार्दितम्

ekarūpaṁ navadvāraṁ tristhūṇaṁ pañcadevatam | viṣayendriyasaṁkīrṇaṁ naikavyādhisamārditam

of a single form, with nine gates, resting on three pillars, presided over by five deities, thronged with sense-objects and senses, afflicted with countless diseases -

Verse 28 (skanda.8.176.28)

प्राणादिभिरवष्टब्धं शरीरं यन्त्रवत् स्थितम् । विमुक्तमसकृत् तैस्तु वायुभिर्जीवसंहतैः

prāṇādibhiravaṣṭabdhaṁ śarīraṁ yantravat sthitam | vimuktamasakṛt taistu vāyubhirjīvasaṁhataiḥ

the body, sustained by the vital breaths and the rest, stands like a machine; and, freed repeatedly by those very winds joined to the living being,

Verse 29 (skanda.8.176.29)

आमपात्रमिवापाताच्छीर्यते कालपर्ययात् । पञ्चभूतानि भूतानि देहान्निष्क्रम्य सर्वशः

āmapātramivāpātācchīryate kālaparyayāt | pañcabhūtāni bhūtāni dehānniṣkramya sarvaśaḥ

it crumbles with time's passing, like an unbaked clay vessel falling apart. The five elements, having departed wholly from the body,

Verse 30 (skanda.8.176.30)

आविशन्ति तथात्मानमात्मा च विशते द्रुतम् । भूतेषु पवनः श्रेष्ठो जीवस्तद्विनिबन्धनः

āviśanti tathātmānamātmā ca viśate drutam | bhūteṣu pavanaḥ śreṣṭho jīvastadvinibandhanaḥ

re-enter their own kind, and the soul too departs swiftly. Among the elements, wind is foremost; the individual soul is bound up with it.

Verse 31 (skanda.8.176.31)

वाय्वग्नी सहितौ जीवो न जीवः प्राणिनां पृथक् । मूर्तिरन्या न जीवस्य मृत्यौ दृश्यति देहिनः

vāyvagnī sahitau jīvo na jīvaḥ prāṇināṁ pṛthak | mūrtiranyā na jīvasya mṛtyau dṛśyati dehinaḥ

The jiva is wind and fire joined together; apart from these, there is no jiva; no other, separate form of the jiva is seen in the embodied being at death.

Verse 32 (skanda.8.176.32)

पञ्चरूपात्परो देवः सूक्ष्मात् सूक्ष्मतरो मतः । नासौ पश्यति न घ्राति न शृणोति न जल्पति

pañcarūpātparo devaḥ sūkṣmāt sūkṣmataro mataḥ | nāsau paśyati na ghrāti na śṛṇoti na jalpati

Beyond the five forms is the God, held to be subtler than the subtle; he does not see, does not smell, does not hear, does not speak,

Verse 33 (skanda.8.176.33)

न जानाति न च स्पर्शेज्जीवः प्राणसमावृतः । प्राणो नाम महावायुर्जीवं धारयते द्विज

na jānāti na ca sparśejjīvaḥ prāṇasamāvṛtaḥ | prāṇo nāma mahāvāyurjīvaṁ dhārayate dvija

does not know, and does not touch - the jiva, enveloped by the breath. Prana, the great vital wind, sustains the jiva, O twice-born.

Verse 34 (skanda.8.176.34)

भासते श्वसते चैव सर्वेष्वपि हि देहिषु । स प्राणो धारयत्यग्निं स च जीव इति स्मृतः

bhāsate śvasate caiva sarveṣvapi hi dehiṣu | sa prāṇo dhārayatyagniṁ sa ca jīva iti smṛtaḥ

It shines forth and breathes in all embodied beings alike; that Prana sustains the fire of digestion, and that same Prana is remembered as the jiva.

Verse 35 (skanda.8.176.35)

वायुसन्धारणो ह्यग्निः क्रियासु परिवर्तते । यो वह्निमानसौ देहे स जीव इति शब्द्यते

vāyusandhāraṇo hyagniḥ kriyāsu parivartate | yo vahnimānasau dehe sa jīva iti śabdyate

Fire, when sustained by the breath, engages in bodily functions; whoever bears that fire in the body is called, by that name, the jiva -

Verse 36 (skanda.8.176.36)

अन्तर्गतो हि भूतानां कर्मारम्भनिबन्धनः । एवमेतच्छरीरन्तु पञ्चभूतगुणात्मकम्

antargato hi bhūtānāṁ karmārambhanibandhanaḥ | evametaccharīrantu pañcabhūtaguṇātmakam

dwelling within the elements, bound up with the initiation of action. Thus this body is of the nature of the five elements and their qualities;

Verse 37 (skanda.8.176.37)

तद्विकारे प्रनष्टे तु मृत इत्यभिधीयते । भूतेन्द्रियमनोजीवविषया रागबन्धने

tadvikāre pranaṣṭe tu mṛta ityabhidhīyate | bhūtendriyamanojīvaviṣayā rāgabandhane

when its transformation is destroyed, it is called "dead." The elements, the senses, the mind, the jiva, and the objects, bound in the fetters of passion -

Verse 38 (skanda.8.176.38)

हृदये कर्णिकायां तु मध्यस्थस्तेजसां निधिः । आत्मा सर्वगतो नित्यं वर्जितो विषयादिभिः

hṛdaye karṇikāyāṁ tu madhyasthastejasāṁ nidhiḥ | ātmā sarvagato nityaṁ varjito viṣayādibhiḥ

in the lotus of the heart, in the middle, dwells the treasury of splendors; the Self, ever all-pervading, free from sense-objects and the rest,

Verse 39 (skanda.8.176.39)

तिष्ठते स विभुस्तत्र यं विदित्वा विमुच्यते । स येन योगसंसिद्ध्या ध्यानकर्मक्रियाविदा

tiṣṭhate sa vibhustatra yaṁ viditvā vimucyate | sa yena yogasaṁsiddhyā dhyānakarmakriyāvidā

that all-pervading one abides there; knowing whom, one is liberated - he by whom, through the accomplishment of yoga, through the practice of meditation, action, and ritual,

Verse 40 (skanda.8.176.40)

नाडीकर्मसमाधानात् सतताभ्यासयोगतः । भाभिः प्रकाशितो दृष्टो विकारैर्विप्रमोचितः

nāḍīkarmasamādhānāt satatābhyāsayogataḥ | bhābhiḥ prakāśito dṛṣṭo vikārairvipramocitaḥ

through the fixing of the vital channels, through the constant practice of yoga, seen, illumined by radiances, freed from all transformations,

Verse 41 (skanda.8.176.41)

दृष्टो भवति विप्रेन्द्र मुक्तिश्चैव ततः स्मृता । षड्विंशकपरिज्ञानाल्लयमाधाय तत्र हि

dṛṣṭo bhavati viprendra muktiścaiva tataḥ smṛtā | ṣaḍviṁśakaparijñānāllayamādhāya tatra hi

is beheld, O best of brahmins - liberation itself is thereafter declared. Through the full knowledge of the Twenty-Sixth Principle, having attained absorption there,

Verse 42 (skanda.8.176.42)

सर्वप्राणिगतं सूक्ष्ममात्मदेहे च संस्थितम् । यं प्रपश्यन्ति संसिद्धा योगिनो गतबन्धनाः

sarvaprāṇigataṁ sūkṣmamātmadehe ca saṁsthitam | yaṁ prapaśyanti saṁsiddhā yogino gatabandhanāḥ

that subtle one, present in all beings, established in the body of the Self, whom the accomplished yogins, freed from bondage, behold -

Verse 43 (skanda.8.176.43)

योभ्युपायः परस्तस्य विज्ञानादीश्वरस्य तु । योगाभ्यासं परं तं ते प्रवक्ष्यामि द्विजोत्तम

yobhyupāyaḥ parastasya vijñānādīśvarasya tu | yogābhyāsaṁ paraṁ taṁ te pravakṣyāmi dvijottama

that which is the supreme means to the realization of that Lord, that supreme practice of yoga I shall now declare to you, O best of the twice-born.